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22 Shawwal 1437
Current Affairs articles

6 Words You Should Know Before Talking About Islam

02/02/2016 11:39 am ET | Updated Feb 02, 2016


A lot of the suspicion surrounding Islam comes from a lack of knowledge or understanding of a religion that is still foreign to many people, despite its 1.6 billion followers. Often this lack of knowledge results in the public cooptation of important aspects of the faith.

Words like jihad and shariah have become synonymous with things like terrorism, violence and radicalism, resulting in Muslims being unable to freely use or express these important tenets of their faith.

To help clarify some common misconceptions about one of the world’s largest religions, here is a page from my Muslim dictionary.

: peace that comes from submission

Islam derives from the Arabic root consonants s-l-m, which means submission.Islam is also derived from the root word salaam, meaning peace. Islam is thus the submission of oneself to God through which the highest form of peace is attained. Assalaamu alaykum, a common Muslim greeting, is translated from Arabic to be “Peace be upon you.”

: one who has submitted

The word Muslim in Arabic is also derived from the same root consonants as Islam, s-l-m. A Muslim is one who has submitted or surrendered; in this religious context, a Muslim is one who has voluntarily submitted to God’s will or God’s decree to achieve peace.

: The God

The word Allah can be broken down into two parts. The al is a prefix definite article that translates to the. The second part luh simply translates to God. Therefore, Allah refers to The God. This is an important clarification to make because Allah is not a God Muslims believe in that is inherently antithetical to other groups’ beliefs; rather, Allah just refers to The God. From an Islamic viewpoint, this is the same God that the other Abrahamic faiths believe in. For example, Christian Arabs would also refer to God as Allah.

: a spiritual self struggle

Jihad is derived from the Arabic root word juhud, which means effort. Jihad is thus generally the process of exerting effort and can be applied to nonreligious actions. In the religious context, however, jihad does not mean waging a holy war or engaging in violence. Rather, the greatest form of jihad is an individual’s struggle with the self — the heart, the soul. A Muslim exerts effort in daily life activities — such as pursuing an education or a career — to do and achieve good for the personal process of self-improvement so as to achieve internal peace and closeness with Allah.

: legal reasoning; law

Shariah derives from the root shara’a and refers to a pathway or a path that leads to water. Shariah refers to the pathway upon which the believers should tread so as to reach this source of water i.e. the righteous way of life. The shariah is derived from Quranic revelation, the Prophet Muhammad’s sunnah (Peace be upon him) or his traditions and sayings, and other sources of law and legal reasoning.


: a school

The word madrasah derives from the root consonants d-r-s, meaning to learn or to study. Derived from this root, madrasah literally translates into a place where one goes to learn or study. A madrasah, though it can be, is not necessarily exclusively for religious studies; for example, a high school Muslim American student in the United States would refer to her public high school as a madrasah.

The implications of this false use of rhetoric is neither trivial nor inconsequential; rather, it has serious implications for the millions of Muslim Americans living in the United States. This false rhetoric — used by everyone from the 2016 presidential frontrunners to our next door neighbors — contributes to the increasingly unwelcoming and hostile environment and promotes dangerous Islamophobic sentiment.

The use of jihadists to refer to terrorists and Islamism to terrorism is detrimental to American Muslims’ ability to freely and confidently practice and express faith. Reversing the seemingly continuous stream of hatred directed towards Muslims requires fostering a deeper understanding of Islam among Americans, and so I offer to you a page from my Muslim dictionary.


30 Rabiul Akhar 1437

Shaykh Saleem Dhorat

The New Year

 The New Year
by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

Having just completed the year, the ‘New Year’ is seen and heard all around us. However, the question remains as to what should be a Muslim’s take on these events.

Upon the passing of a year, the common trend is to celebrate; people have birthday parties, wedding anniversaries etc. However, in certain spheres this is not the case; take the example of a businessman who at the end of the (financial) year will first take stock of the past year. He will meticulously go through the accounts of the past year taking into account every single penny. He will check to see if he made a profit, and if so then how can he make more in the coming year. He will check his expenses: where did he spend his money? Can he make further savings? All of this is done so that he can make the coming year more profitable than the one that has passed.
This should be the case at the end of the year in every Muslim’s life for we too have been sent to this world as businessmen with the commodity of time; which is life. We will have to one day give account for every second in the Court of Allāh ta‘ālā, when our books of deeds shall be presented.

We will bring forth a book for him that he will find wide open, (and We will say to him) ‘Read your book. Enough are you today to take your own account.’ (17:13-14)

‘Umar radhiyallāhu ‘anhu, emphasising the same, says:

Take stock of your own lives before Allāh ta‘ālā reckons you. And assess yourself before you are assessed by Allāh. And prepare yourselves for the great summoning.

It is our belief that on the Day of Judgement Allāh ta‘ālā will reckon us for everything that we did in the world.

On the day when everybody shall find present before him whatever good he did and whatever evil he did, he will wish there would have been a wide space between him and that (day). (3:30)

No matter how minute or trivial an act we did, we will find that it is present in our book of deeds.

So, whoever does any good act (even) to the weight of a particle will see it. And whoever does evil (even) to the weight of a particle will see it. (99:7-8)

This will be to the extent that in awe people will say:

‘Woe to us! What a book is this! It has missed nothing, minor or major, but has taken it into account.’ Thus they will find whatever they did present before them, and your Lord will not wrong anyone. (18:49)

We need to keep this reality in mind and spend our lives with regular reflection on our actions with Murāqabah and Muhāsabah. Murāqabah means to supervise and oversee oneself to ensure that he/she stays away from disobediences of Allāh ta‘ālā and spends every moment seeking the Pleasure of Allāh ta‘ālā. Muhāsabah means taking account of one’s activities at the end of the day, week and year; and thanking Allāh ta‘ālā for the ability to have performed any good actions and seeking forgiveness for any sins one may have committed. Inshā’allāh, if this is adhered to, then we will see a great change in our lives. We will find ourselves spending every second of our lives with great care.

The end of a year is a time to reflect and say to yourself, ‘Another year from my precious life has passed. Who knows how many more years, if any, I have remaining?’ Let us spend them in those avenues that bring the pleasure of Allāh ta‘ālā and stay away from those things that bring His displeasure, so that we can meet Allāh ta‘ālā in a state that He is pleased with us.

© Riyādul Jannah